A Parsha Perspective

Friday, December 8, 2017

The Torah relates several events that shed light
upon, or impact upon, the relationship between Josef and his brothers. A
strained relationship that, as we know, reaches its climax in the sale of Josef
by his brothers.

The perceived special love that Yaakov has for Yosef,
including the gift of the כתנת פסים(the
multi-colored coat), and Yosef’s two dreams, foreshadow his future authority
over his brothers. Even before Yosef relates his dreams to his brothers, the
Torah tells us of the brother’s feelings and attitude towards Yosef,

“וישנאו אתו ולא יכלו דברו לשלום”

(they hated him; and they were not able to speak to
him peaceably).

At first glance, these two statements would seem to follow one another,
“because they hated him they were unable to speak with him.” Rabbi
Yonasan Eibshitz, however, offers a very different approach to understanding
this verse.

Rabbi Eibshitz suggests that these two ideas do indeed follow one
another, but in the reverse order. He explains as follows; it is human nature,
that if one bears ill will against another, those feelings will build and grow
stronger. If however, the situation is discussed openly, and feelings and
perceptions are brought to light, then each party will have the opportunity to
explain circumstances and impressions. Such open communication provides for the
possibility of reconciliation, and the putting to rest of old, misunderstood or
erroneous grudges.

Following this approach, the above pasuk would read
as follows, “Because they would not take the time to speak with him,
[and openly discuss the issues that caused such conflict between them]; [they
were unable to resolve their negative feelings towards him and] they hated
him.”

How often is it our own stubborn refusal to deal with
an issue, rather than the issue itself, that is cause for so much heartache and
pain?For our own good, as well as the
example we must set for our children, we must rise above this sentiment and
strive for Shalom/Peace.

Friday, December 1, 2017

After years of separation, Yaakov and Eisav would meet again.Yaakov, traveling home to see his parents
after more than two decades apart, and Eisav, advancing with an army of four
hundred men, hoping to exact revenge from his brother Yaakov.

With heartfelt prayer, clever maneuvering and a very significant
bribe, Yaakov is successful in calming his brother’s wrath and for the first
time since they were little children Yaakov and Eisav were at peace with one
another.

After their initial reunion, the conversation turns to the issue
of the valuable gifts that Yaakov had sent to Eisav to win his favor.Yaakov is insistent that he is not lacking
for material needs and therefore would like for Eisav to keep the gifts.Eisav responds that he, too is not in need
and that Yaakov should maintain ownership.

Rabbi Yisroel Meir HaKohen Kagen, the Chofetz Chaim, points out
the different phrases that each brother uses to convey what should be the
identical message. Eisav refers to his
wealth and says, "יש לי רב",
(I have much).Yaakov uses a slightly
different phrase, "יש לי כל",
(I have everything).

Borrowing from Rashi’s explanation, Rabbi Kagen explains
“everything” meant that Yaakov felt he had all that he truly needed.Eisav, on the other hand felt that although
he had “much” he had not fully satisfied all of his desires.

All of the classic ethical texts speak of this paradoxicalconcept.“Themorewehave, the more we want.”Although
it seems counter-intuitive, it has been proven out time and again.It is this very weakness that is addressed in
Pirkei Avot, “Who is rich?He who is satisfied
with his lot.”

It is our challenge to combat our own nature, and appreciate what
we have been given.

Shabbat Shalom

Friday, November 24, 2017

Yaakov is forced to flee the wrath of his brother
Eisav. On his way to Charan, he stops for the night and experiences the famous
dream of the ladder extending heavenward.

The location of this episode, our sages teach, is none other than Har
HaMoriah (Mount Moriah), the future site of the Beit HaMikdash (Holy Temple).

When the Torah describes Yaakov’s choice of location it uses a very
interesting term, “ויפגע במקום” (and
he encountered the place).

Rashi explains that this is an allusion to the fact that Yaakov chose
this place for prayer.

However, the Torah did not use the regular term for
prayer (ויתפלל), instead using this unique expression, to inform us of another
point. Although Yaakov had passed this location on his way to Charan, it was
not until later that he realized that he had passed-up the opportunity to pray
at this special place. He therefore decided to retrace his steps and return to
this holy site. When he set out to return, Hashem caused the land to contract
thus reducing the time it took Yaakov to reach his destination.

This special miracle, known as k’fitzat haderech
(shortening of the path), occurs several times in the Torah (most recently when
Eliezer traveled to find a wife for Yitzchak). It is Hashem’s way of helping
the righteous to achieve their goals.

Rabbi E.E. Dessler in the work Michtav M’Eliyahu, extrapolates
a wonderful lesson from this account. Once Yaakov had made up his mind to return
to this special place to pray, he was worthy of divine assistance.

We often assume that before one can truly be considered
worthy, he must pass a number of trials to prove his mettle. Whereas, in fact,
Rabbi Dessler concludes, Hashem is only too happy to assist us - if we will
only give him the opportunity.